A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveare

The Philosophers called Epicuraei, held this fantasy, that God sitteth in Heaven idly, and at ease, never incombringe or troubling him self with the rule of the world: and that therefore Nature ruleth it self only by chance, and at adventure, without any certain direction of God's government: and that, what so ever is done therein, is no part of God's doing. Contrary wise the Philosophers called Stoici, held an other fantasy, that God him self is nothing else but nature, and that therefore all things are wrought by necessity, and force of Destine, and that God is able to work no Miracle, nor to do any thing contrary to the common course of Nature. Both these follies Plato reproved by this short answer, Natura est, quod Deus vult. His meaning is, that Nature is subject, and obedient unto God, and that there is, neither Chance, nor Necessity in the course of Nature: but all things are ordered by God's appointment, and Natural Causes are only the instruments of God's Will. And therefore some compare Nature to the horse, and God to the horseman, that bridleth her, and turneth her, whither he listeth. And for the same cause Origen¹ saith, Anima mundi est Virtus Dei: The Soule of the World is the power of God. And S. Basil saith, The World is the school of our souls, to lead us to know God. Therefore God was able by his power to divide the Sea:² to pull back, and to stay the Sun: to open the Earth: to make the water of Jordan to stand as a wall: to stay the Fire from burning, and the water from drowning.³ If any man list to know the cause hereof, there is none other, but God's Will. In this sense the Philosopher Simonides was wont to saie, Solus Deus est Metaphysicus. God alone is Supernatural. And Pindarus for the same called God [Greek or Hebrew], The best, or skilfullest Artificer. Likewise S. Augustine saith, Quomodo est contra Naturam, quod Dei fit voluntate, cùm voluntas tanti Conditoris sit cuiuscunque rei Natura? Howe is it against Nature, that is done by God's Will, seeing the Will of so noble a Creator is the Nature of every thing? ⁴This undoubtedly was Plato's meaning. Now let us examine M. Hardinges reasons.

The Philosophers called Epicuraei, helde this fantasie, that God sitteth in Heauen idly, and at ease, neuer incombringe or troublinge him self with the rule of the worlde: and that therefore Nature ruleth it self onely by chance, and at aduenture, without any certaine direction of Goddes gouernement: and that, what so euer is donne therein, is no parte of Goddes dooinge. Contrary wise the Philosophers called Stoici, helde an other fantasie, that God him self is nothinge elles but nature, and that therefore al thinges are wrought by necessitie, and force of Destine, and that God is hable to woorke no Miracle, nor to doo any thinge contrary to the common course of Nature. Both these folies Plato reproued by this shorte answeare, Natura est, quod Deus vult. His meaninge is, that Nature is subiecte, and obedient vnto God, and that there is, neither Chance, nor Necessitie in the course of Nature: but al thinges are ordred by Goddes appointement, and Natural Causes are onely the instrumentes of Goddes Wil. And therefore some compare Nature to the horse, and God to the horseman, that bridleth her, and turneth her, whither he listeth. And for the same cause Origen